The
Offerings
–
2
522)
It
is
written,
“Has
the
Lord
as
much
delight
in
burnt
offerings
and
sacrifices
as
in
obeying
the
voice
of
the
Lord?”
The
Creator
does
not
wish
for
a
person
to
sin
and
make
an
offering
for
his
sin.
Rather,
an
offering
without
an
iniquity
is
a
complete
offering.
It
is
called
a
“peace
offering.”
A
“perpetual
offering”
is
also
complete.
Although
the
perpetual
atones
for
iniquities,
it
is
still
a
complete
offering.
523)
It
is
written,
“The
sacrifices
of
God
are
a
broken
spirit;
a
broken
and
a
contrite
heart,
O
God,
You
will
not
despise.”
This
verse
was
explained—the
Creator’s
wish
is
not
for
a
person
to
bring
an
offering
for
his
sin.
Rather,
He
wants
a
broken
spirit,
and
people
do
not
know
what
they
are
saying.
When
a
person
comes
to
be
defiled
in
his
iniquities,
he
extends
upon
him
a
spirit
from
the
side
of
Tuma’a
[impurity],
and
the
spirit
takes
pride
over
the
man
and
controls
him
to
all
that
it
wishes.
That
side
of
Tuma’a—from
which
the
spirit
extends—prevails
in
its
power
and
intensifies,
and
controls
him
to
its
wish.
A
person
comes
and
governs
it
in
order
to
be
purified,
he
is
purified
from
above.
524)
When
the
Temple
existed,
the
sinner
would
sacrifice
his
offering.
Any
atonement
of
his
hangs
on
him
until
he
regrets
and
breaks
from
his
pride
the
spirit
from
the
side
of
Tuma’a
that
he
drew
on
himself
by
his
sin,
and
degrades
it.
This
is
the
shattering
to
that
degree
of
Tuma’a
from
which
the
spirit
extended.
When
that
spirit
of
Tuma’a
breaks
and
he
offers
his
offering,
it
is
an
offering
that
is
willingly
accepted,
as
it
should
be.
525)
And
if
that
spirit
of
Tuma’a
does
not
break,
his
offering
is
nothing
and
he
is
given
to
the
dogs,
since
that
offering
is
not
the
Creator’s
but
the
dogs’.
This
is
why
a
proper
offering
to
God
is
a
broken
spirit,
for
that
spirit
of
Tuma’a
to
be
broken
and
not
rule.
Hence,
it
is
written
about
one
who
breaks
it
properly:
“The
spirit
goes
and
will
not
return.”
That
man
will
be
certain
that
it
will
never
return
to
him,
as
it
is
written,
“And
will
never
return.”
“A
broken
and
contrite
heart”
is
that
man
who
is
not
proud,
who
does
not
delight
in
worldly
pleasures,
“O
God,
do
not
despise,”
since
He
respects
him.
526)
“Command
the
children
of
Israel,
and
say
unto
them:
My
bread,
which
is
presented
unto
Me
for
offerings
made
by
fire,
of
a
sweet
savor
unto
Me.”
“Command”
is
idol
worship,
so
he
does
not
let
himself
be
defiled
by
the
spirit
of
Tuma’a,
which
is
actual
idol
worship.
528)
The
Creator
said,
“I
have
come
to
My
garden,
My
sister,
My
bride.”
“I
have
come
to
My
garden,”
since
when
all
the
offerings
in
the
world
rise
for
MAN,
they
all
enter
the
Garden
of
Eden
first,
the
Assembly
of
Israel,
Malchut.
And
how
is
the
beginning
of
the
offering
when
entering
the
Garden
of
Eden
first?
When
a
person
confesses
his
sins
with
an
offering,
during
the
slaughter
and
the
throwing
of
the
blood
on
the
altar,
the
offering
ascends
as
MAN
to
the
Garden
of
Eden.
At
that
time
the
Creator,
ZA,
says,
“I
have
come
to
My
garden,”
to
the
Garden
of
Eden,
Malchut,
since
the
MAN
of
the
offering
awakens
the
Zivug.
529)
Now
we
should
consider
how
these
holy
spirits
enjoy
the
raising
of
MAN
of
the
offering,
and
the
reason
for
which
the
offering
is
of
a
beast.
Would
it
not
be
more
important
for
that
person
to
break
that
spirit
which
he
extended
by
his
sin
and
repent?
What
is
the
reason
for
the
slaughtering
of
the
beast
and
burning
it
by
the
fire
of
the
altar?
530)
There
is
a
beast
that
lays
on
a
thousand
mountains,
the
Malchut,
HaVaYaH
filled
with
the
letters
Hey,
which
is
a
Behama
[beast]
in
Gematria
(52).
She
eats
a
thousand
mountains
each
day.
All
thousand
mountains
are
the
degrees
of
Hochma
that
extend
from
the
left,
since
the
Hochma
is
called
“one
thousand,”
as
it
is
written,
“And
I
will
teach
you
wisdom”
[A’Aleph
(from
the
word
Eleph,
1000)
means
“I
will
teach”].
They
are
called
“beasts
in
the
mountains
of
one
thousand,”
a
beast
that
eats
beasts.
The
beasts
are
of
fire.
That
beast,
Malchut,
grazes
on
all
of
them
in
one
lick,
as
it
is
written,
“The
Lord
your
God
is
a
consuming
fire,
a
jealous
God.”
And
all
the
water
of
the
Jordan,
Yesod
de
ZA
that
was
filled
in
six
years,
which
it
receives
from
HGT
NHY
de
ZA,
called
“six
years,”
Malchut
makes
them
one
gulp.
531)
The
beasts
in
the
mountains
of
one
thousand
are
illumination
of
Hochma
on
the
left,
the
heart
and
core
of
those
beasts
of
below,
since
the
spirit
spreads
from
them
downward.
That
spirit
is
depicted
below,
in
the
beasts,
which
became
the
spirit
of
the
beast
below.
When
a
person
sins,
he
brings
a
beast
as
an
offering,
that
spirit
of
the
beast
goes
up
and
returns
to
its
place,
to
the
upper
beast,
Malchut,
and
that
spirit
spreads
through
all
the
beasts
in
the
mountains
of
one
thousand.
And
all
those
from
the
Sitra
Achra,
which
extends
from
the
left,
approach
and
come,
and
enjoy
those
tallow
and
blood—the
clothing
of
that
spirit,
since
that
spirit
is
from
their
side,
the
left
side,
and
everyone
enjoys
and
becomes
advocates
of
that
person,
for
the
prosecutor
has
become
an
advocate.
The
MAN
of
the
offering
enters
through
the
gullet,
and
this
is
why
that
offering
comes
from
the
beast.
532)
Rabbi
Shimon
said
to
his
son,
Rabbi
Elazar:
“My
son
is
blessed
by
the
Creator.
It
is
written
about
you:
‘Your
father
and
mother
will
be
glad,
and
she
who
bore
you
will
rejoice.’
Your
father
above,
ZA,
and
your
mother,
the
Assembly
of
Israel,
Malchut,
will
be
glad,
and
she
who
bore
you,
the
daughter
of
Rabbi
Pinhas
son
of
Yair,
the
mother
of
Rabbi
Elazar,
will
rejoice.
“Elazar
my
son,
say,
‘This
is
true
with
an
offering
of
a
beast,
but
with
an
offering
of
the
fowl,
what
is
the
reason?
And
it
is
written,
‘And
if
his
offering
to
the
Lord
be
a
burnt-offering
of
fowls?’’
He
said
to
him,
‘I
did
not
see,
but
I
am
looking
at
the
thing
that
was
said
of
the
beast
in
relation
to
the
fowls,
and
I
am
not
saying,
since
I
did
not
see,
and
thus
far
I
have
not
heard.’”
533)
Rabbi
Shimon
said
to
him:
“Well
said,
Elazar.
The
meaning
of
the
offering
was
given
for
the
disclosure
of
true
righteous.
The
meaning
of
the
offerings
is
the
meaning
of
those
holy
animals,
the
four
shapes
engraved
in
the
throne
of
the
holy
king,
in
Malchut,
a
throne
for
ZA,
which
are
the
face
of
an
eagle,
the
face
of
an
ox,
the
face
of
a
lion,
and
the
face
of
a
man.
The
face
of
a
man
includes
all
of
them,
since
lion,
ox,
and
eagle
are
three
lines,
and
the
face
of
a
man
is
Malchut
who
receives
them.
This
is
why
she
includes
all
of
them.
All
four
faces
look
at
each
other
and
are
mingled
in
one
another.
From
them
there
are
expansions
to
several
sides
and
tens
of
thousands,
above
and
below,
immeasurable
and
countless
and
incalculable.
534)
From
the
face
of
an
ox,
the
left,
a
spirit
for
the
beasts
spreads
to
four
kinds,
which
are
included
as
one.
These
are
bulls,
sheep,
male
goats,
and
female
goats.
These
are
the
ones
that
are
to
be
offered.
And
because
the
offering
from
them
are
the
holy
armies
that
spread
from
the
face
of
an
ox,
they
approach
their
foundation,
the
face
of
an
ox,
through
the
offering,
and
they
enjoy
that
foundation
and
their
clothing.
Were
there
no
foundations
of
this
world
in
them,
the
offering
that
rises
to
them,
they
would
not
approach
their
foundation
there,
the
face
of
an
ox.
535)
The
holy
Shechina
has
contentment
from
the
spirits
of
the
righteous
who
rise
to
her
for
MAN,
and
she
approaches
to
accept
the
spirit
of
the
righteous
and
enjoys
him
because
that
spirit
extended
from
her.
Likewise,
those
armies
that
spread
from
the
face
of
an
ox
enjoy
from
the
side
of
their
foundation,
the
face
of
an
ox.
They
enjoy
that
clothing,
the
offering,
which
approaches
their
foundation.
It
is
so
because
the
spirit
of
the
offering
is
from
the
clothing
of
their
spirit,
and
this
is
why
the
enjoy
them.
536)
A
spirit
spreads
to
the
fowls
from
the
face
of
an
eagle.
An
eagle
is
on
two
sides:
right
and
left,
since
an
eagle
is
Tifferet,
the
middle
line,
which
includes
right
and
left,
as
it
is
written,
“And
a
fowls
will
fly,”
indicating
two
spirits.
For
this
reason,
the
offering
of
a
fowl
spreads
and
descends
from
the
right
and
from
the
left.
It
is
so
because
an
offering
of
a
beast
is
only
from
the
face
of
an
ox,
left,
while
an
offering
of
a
fowl
is
from
the
face
of
an
eagle,
which
includes
both
lines.
537)
From
the
whole
of
the
pure
side
in
the
fowls,
only
doves
and
turtledoves
are
offered,
since
they
are
loyal
to
their
mates
more
than
all
other
birds.
They
are
pursued
and
do
not
pursue,
and
they
are
loyal
to
each
other,
the
female
to
her
mate.
This
is
why
the
offering
is
from
them.
These
holy
spirits
descend
and
approach,
and
enjoy
their
foundation
and
essence.
538)
How
does
the
little
bit
that
ascends
from
the
dove
or
the
turtledove
expand
to
several
sides
and
armies
of
above,
which
are
immeasurable?
Or
also
what
goes
up
from
a
single
beast?
Indeed,
when
one
fine
candle
burns,
the
whole
world
is
filled
with
light
by
it.
A
thin
tree
lights
a
big
tree,
and
so
is
man’s
raising
of
MAN:
nourishing
all
the
upper
worlds.
539)
Thus
far
we
have
explained
the
offering
from
the
two
engraved
sides
of
the
throne,
from
the
face
of
an
ox
to
a
beast,
and
from
the
face
of
an
eagle
to
the
fowls.
Now
we
should
ask,
“But
four
shapes
are
engraved
in
the
throne,
so
why
is
there
no
offering
from
the
other
forms?”
Indeed,
there
is
an
offering
from
all
of
them,
since
when
the
offering
is
complete,
the
lion
engraved
in
the
throne
comes
down,
enters
the
fire,
eats,
and
takes
pleasure
from
there.
As
for
the
man
who
is
engraved
in
the
throne,
man
is
the
heart
of
everything,
he
offers
there
before
a
person—who
is
Malchut—his
spirit
and
soul,
and
the
upper
man
enjoys
the
lower
man.
Thus,
each
kind
approaches
its
kind
and
truly
enjoys
of
its
own,
from
its
own
foundation.
540)
The
lion
has
no
foundation
below,
in
the
offering.
The
face
of
an
ox
has
a
foundation
below,
in
the
beasts.
The
face
of
an
eagle
has
a
foundation
below,
in
the
fowl.
The
face
of
a
man
has
a
foundation
below,
in
the
spirit
and
soul
of
the
sacrificing
person.
But
the
lion
has
no
foundation
below
at
all.
The
lion
is
included
in
everyone
because
he
is
to
the
right,
Hesed,
and
Hesed
includes
everyone.
For
this
reason,
he
eats
into
everyone,
who
are
below
him.
All
the
others—ox,
eagle,
and
man—do
not
eat
of
his
kind
because
he
is
higher
than
them.
Thus,
all
four
shapes
engraved
in
the
throne
approach
the
offering,
which
is
why
it
is
a
complete
offering.
And
when
they
enjoy
their
core
and
foundation,
a
spirit
descends
to
light
upper
candles,
meaning
that
a
Zivug
of
ZA
and
Malchut
takes
place.
541)
Priests,
Levites,
and
Israelites
give
the
foundation
and
core
to
the
upper
degrees,
from
which
they
extend.
Each
degree
gives
to
its
foundation
above.
First,
in
the
four
shapes
of
the
throne,
each
kind
corresponds
to
its
kind,
and
first,
a
kind
approaches
its
kind.
The
face
of
an
ox,
all
the
faces,
armies,
and
camps
that
spread
to
kinds
approach
their
core
and
foundation:
the
face
of
an
ox,
the
face
of
an
eagle,
the
face
of
a
lion,
and
the
face
of
the
offering
man,
whose
spirit
and
soul
approach
the
upper
Adam,
Malchut.
542)
The
priest
who
unifies
the
holy
name
on
the
offering
approaches
the
high
priest,
Hesed
de
ZA,
the
one
who
enters
the
house
of
the
Holy
of
Holies,
Yesod
of
Malchut,
who
approaches
her
and
lights
the
candles
of
Malchut
with
his
corrections
in
illumination
of
the
face,
opposite
the
priest
of
below
who
offers
the
offering.
The
Levites
play
joyfully
at
the
time
of
the
offering
of
the
offering.
Their
side,
Gevura
de
ZA,
is
happy
and
welcoming.
Israel,
who
are
making
the
offering,
are
standing
over
the
offering
in
a
prayer
because
the
prayer
was
on
all
the
offering,
and
the
holy,
hidden
Ysrael
Saba
awakens
to
them
and
is
welcoming.
543)
Each
kind
approaches
its
kind,
and
everything
follows
its
foundation
above.
The
lower
degrees
awaken
upper
degrees,
everyone
awakens,
and
the
degrees
engraved
in
the
throne,
the
four
animals,
awaken
to
the
degrees
in
the
earth,
which
are
their
foundation:
the
face
of
an
ox
to
the
beasts;
the
face
of
an
eagle
to
the
fowls,
and
those
high
and
hidden
degrees.
All
of
them
awaken
and
approach
the
feast
of
the
offering
and
are
refined.
However,
not
one
of
them
is
permitted
to
eat—neither
the
upper
degrees,
nor
the
lower
degrees—and
take
any
pleasure,
nor
stretch
out
a
hand
to
the
offering
until
the
high
king,
ZA,
eats
and
enjoys,
and
permits
them.
544)
Once
he
has
permitted
them,
each
and
every
one
enjoys
and
eats,
as
it
is
written,
“I
have
gathered
my
myrrh
with
my
perfume.”
These
are
the
upper
degrees
of
ZA.
“My
myrrh
with
my
perfume,”
properly
eating
and
enjoying,
and
this
is
the
unification
of
the
right
arm,
Hesed,
with
the
left
thigh,
Hod.
“I
ate
my
honeycomb
with
my
honey”
is
Jacob
in
Rachel,
the
unification
of
Tifferet
with
Malchut.
It
is
proper
eating,
since
only
here
is
eating
written.
“I
drank
my
wine
with
my
milk”
is
the
unification
of
the
left
arm
with
the
right
thigh,
Gevura
in
Netzah.
These
are
all
the
upper
degrees
from
which
the
holy
king
enjoys
first.
Thus
far
the
food
of
the
high
king
first.
There
are
three
kinds
of
unifications
of
Hochma
and
Hassadim:
unification
of
the
smell,
unification
of
eating,
and
unification
of
drinking.
Unification
of
the
smell
is
in
the
Rosh
[head],
in
the
Hotem
[nose],
and
it
is
essentially
Hochma.
However,
because
it
is
illumination
of
Hochma
in
the
left,
it
is
received
only
from
below
upward,
which
is
NHY
de
Rosh.
Hence,
the
smell,
the
left
in
it,
Hod,
dresses
in
the
light
of
Hesed
de
Guf,
as
it
is
written,
“My
myrrh
with
my
perfume.”
This
unification
is
the
right
arm
with
the
left
thigh,
Hesed
de
Guf
with
Hod
de
Rosh.
The
unification
of
eating
is
primarily
Hassadim,
in
the
Guf.
It
is
the
inclusive
unification
of
ZA
and
Malchut,
as
it
is
written,
“I
ate
my
honeycomb
with
my
honey.”
This
is
Jacob
in
Rachel,
ZA
with
Malchut.
It
is
proper
eating,
the
primary
Zivug
of
ZA
and
Malchut.
The
unification
of
drinking
is
also
in
the
Guf,
such
as
eating,
but
it
is
essentially
Hochma
of
the
left,
in
drinking
the
wine,
and
the
drinking
of
the
milk,
and
the
water,
Hesed,
as
it
is
written,
“I
drank
my
wine
with
my
milk.”
It
is
a
unification
of
the
left
arm
with
the
right
thigh,
Gevura
in
Netzah,
since
the
wine
is
the
left
of
the
Guf,
Gevura,
milk,
Netzah
of
the
Guf.
Hassadim
are
at
a
lower
degree
than
Hochma
because
in
the
smell,
Hochma
is
in
the
Rosh,
and
Hassadim
are
in
Hesed
de
Guf.
Likewise,
in
drinking,
Hochma
is
in
Gevura
and
Hassadim
are
in
Netzah.
It
is
so
because
the
Hochma
cannot
be
the
principal
over
the
Hesed,
which
clothes
it,
unless
the
Hesed
is
from
a
lower
degree.
Therefore,
the
unification
is
Hochma
in
Hod
de
Rosh
with
Hesed
de
Guf,
Hochma
in
Gevura
de
Guf
with
the
Hesed
in
Netzah
de
Guf,
since
the
right,
Hesed,
is
in
one
degree
with
the
left,
Hochma,
and
is
always
higher
and
more
important,
as
Hesed
is
the
KH
of
the
degree,
and
Hochma
is
Bina
and
TM
that
returned
to
the
degree.
545)
From
here
the
king,
ZA,
grants
permission
to
the
four
shapes
engraved
in
the
throne—and
to
all
who
spread
from
them—to
enjoy
and
to
eat,
as
it
is
written,
“Eat,
friends,
drink
and
be
drunken,
O
beloved.”
“Eat
friends”
are
four
shapes—lion,
ox,
eagle,
man.
“Drink
and
be
drunken,
O
beloved”
is
what
extends
from
them.
Everyone
eats,
spreads,
enjoys,
and
their
faces
shine,
and
all
the
worlds
are
in
gladness.
Each
one,
in
the
upper
degrees
and
in
the
lower
degrees,
approaches
his
foundation,
each
to
his
corresponding
Behina
[discernment]:
Hesed
to
the
face
of
a
lion,
Gevura
to
the
face
of
an
ox,
and
they
enjoy.
This
is
the
secret
and
the
hiding
place
of
the
offering.
546)
The
students
said,
“If
the
Torah
were
not
given
on
Mount
Sinai,
but
the
Creator
would
say,
‘Here
is
Rabbi
Shimon
to
give
you
My
Torah
and
My
secrets,’
it
would
suffice
the
world.
Woe,
when
you
part
from
the
world,
who
will
light
the
candles
of
Torah?
Everything
will
darken
after
that
day,
for
until
the
arrival
of
the
Messiah
king,
there
will
not
be
a
generation
as
that
generation
that
Rabbi
Shimon
is
in
it.”
547)
Rabbi
Shimon
said
about
that
secret:
“A
man
must
taste
nothing
until
the
high
king
eats.”
His
eating
is
prayer,
instead
of
an
offering.
A
man’s
prayer
is
akin
to
above,
in
an
offering.
At
first,
the
four
shapes
engraved
in
the
throne
are
invited
to
dwell
over
those
creations,
over
the
fowls
and
the
beasts
that
the
spirits
of
the
four
animals
expand
on
them,
who
will
be
the
offering.
These
are
creations
that
the
foundation
of
their
spirit
in
this
world
is
from
the
four
animals,
as
it
is
written,
“How
plentiful
are
Your
woks,
O
Lord.”
The
four
shapes
in
the
throne,
which
are
summoned
on
those
offerings,
expand
on
the
creations
whose
spirit
is
worthy
of
an
offering.
This
is
why
we
say,
“The
Ophanim,
and
the
holy
animals,”
the
four
animals
in
the
throne,
and
all
those
other
armies
that
expand
from
them,
to
which
the
spirit
of
the
beasts
and
fowls
fit
for
offering
is
connected.
548)
Afterward
the
high
priest
unites
the
holy
names,
and
this
is
the
blessing,
“The
Lord
our
God,
You
have
loved
us
with
an
everlasting
love,”
for
love
is
Hesed,
the
quality
of
the
priest.
The
unification
that
the
priest
unites,
is
“Hear,
O
Israel,
the
Lord
our
God,
the
Lord
is
one.”
Afterward
the
Levites
awaken
to
play,
and
this
is,
“And
it
shall
come
to
pass
if
you
will
surely
listen
to
My
commandments”;
“Beware
lest
your
heart
will
stray.”
This
portion
is
opposite
the
left,
Gevura,
the
singing
of
the
Levites.
The
singing
of
the
Levites
is
from
the
left,
to
awaken
the
left
side
in
this
offering
in
a
prayer
instead
of
an
offering.
Afterward
there
is
Israel—the
blessing,
“True,
and
sound,
and
proper,”
implying
Ysrael
Saba
who
is
standing
over
the
offering,
the
ten
internal,
upper
degrees,
the
ten
Sefirot
that
are
on
the
table.
They
are
true,
and
sound,
and
proper,
and
existing.
549)
However,
not
one
of
them
is
permitted
to
eat
or
stretch
out
the
hand
toward
the
offering,
the
prayer,
before
the
upper
king,
ZA,
has
eaten,
which
are
the
first
three
blessings
and
the
last
three
blessings
in
the
Eighteen
Prayer,
where
there
is
the
Zivug
of
ZA
and
Malchut,
regarded
as
the
eating
of
the
king.
Once
he
has
eaten,
he
permits
the
four
shapes,
the
four
animals
in
the
throne,
and
all
the
sides
that
expand
from
them
to
eat.
550)
Then,
man—a
shape
that
includes
all
other
shapes—drops
and
falls
on
his
face,
and
gives
himself
and
his
spirit
to
the
man
above,
who
stands
over
those
shapes,
who
includes
all
the
shapes,
so
he
would
awaken
toward
him
properly.
He
says,
“To
you,
O
Lord,
I
carry
my
soul,”
to
awaken
other
forms
and
all
who
expand
from
them.
This
is
the
meaning
of
what
is
said
in
the
praise
for
David,
“will
utter,”
“will
sing,”
“will
say,”
and
“will
speak,”
related
to
the
forms
that
expand
from
them.
And
everyone
eats
and
enjoys
the
prayer,
each
according
to
what
befits
him.
551)
Henceforth,
a
person
should
say
the
troubles
of
his
heart,
as
it
is
written,
“The
Lord
will
answer
you
in
the
day
of
trouble,”
like
a
gravid
[pregnant]
woman
sitting
in
her
pangs,
so
that
everyone
becomes
advocates
of
that
person.
This
is
why
it
is
written,
“How
fortunate
is
the
people
that
such
is
its
state.”
552)
Rabbi
Shimon
was
going
to
Tiberias.
Elijah
met
him.
He
said
to
him,
“Greetings
my
lord,”
Rabbi
Shimon
replied,
“What
is
the
Creator
doing
in
heaven?”
He
replied,
“He
is
busy
with
offerings,
and
saying
new
words
in
your
name;
how
fortunate
you
are.
I
have
come
to
greet
you,
and
there
is
a
thing
I
would
like
to
ask
of
you,
to
settle
it
for
me:
In
the
seminary
of
above,
a
question
arose.
There
is
no
eating
or
drinking
in
the
next
world,
but
it
is
written,
‘I
have
come
to
My
garden,
My
sister,
My
bride,’
‘I
have
gathered
my
myrrh
with
my
perfume;
I
ate
my
honeycomb
with
my
honey.’
Can
it
be
that
one
in
whom
there
is
no
eating
or
drinking
will
say,
‘I
have
gathered
my
myrrh
with
my
perfume;
I
ate
my
honeycomb
with
my
honey’?”
553)
Rabbi
Shimon
replied,
“And
the
Creator,
what
did
He
reply
to
them?”
He
said
to
him:
“The
Creator
said,
‘But
Rabbi
Shimon
will
tell,’
and
so
I
have
come
to
ask
of
you.”
Rabbi
Shimon
said,
“How
fond
is
the
Creator
of
the
Assembly
of
Israel.
Because
of
the
love
He
has
for
her,
He
has
changed
His
works
from
His
usual
works.
Although
He
does
not
eat
or
drink,
for
His
love
for
her,
He
ate
and
drank.
For
because
He
came
to
her,
He
did
as
she
wished.”
A
bride
who
enters
the
Huppah
[wedding
canopy]
and
wants
to
eat,
the
rule
is
that
her
groom
will
eat
with
her,
even
if
his
conduct
is
not
to
do
so,
as
it
is
written,
“I
have
come
to
My
garden,
My
sister,
My
bride.”
And
because
I
have
come
to
her
to
go
with
her
to
the
Huppah,
“I
have
eaten
my
honeycomb
with
my
honey;
I
drank
my
wine
with
my
milk.”
554)
We
learn
from
David,
who
summoned
the
Creator
and
changed
His
works
from
the
usual
conduct
of
the
Creator,
and
the
Creator
accepted
it
and
did
as
he
wished.
It
was
so
because
he
summoned
the
king
and
queen
with
him,
as
it
is
written,
“Arise,
O
Lord,
to
Your
resting
place,
You
and
the
ark
of
Your
strength,”
which
are
the
king
and
queen
together.
In
order
to
not
separate
them,
he
changed
the
Kelim
and
changed
the
king’s
works.
555)
It
is
written,
“Your
priests
will
wear
righteousness
and
your
pious
ones
will
sing
for
David.”
It
should
have
said,
“Your
Levites
will
wear
righteousness,”
since
Tzedek
[righteousness/justice]
is
from
the
side
of
the
Levites,
for
Malchut
from
the
left
is
called
Tzedek,
and
left
is
the
Levites.
It
should
have
said,
“Your
Levites
will
sing,”
for
singing
and
chanting
are
from
the
side
of
the
Levites,
from
the
left.
But
David
changed
and
said,
“Your
priests
and
Your
pious
ones,”
who
are
from
the
right
side.
556)
The
Creator
told
him:
“David,
this
is
not
My
way.”
David
said,
“For
the
sake
of
David
Your
servant,
do
not
turn
away
the
face
of
Your
Messiah.
The
correction
that
I
have
corrected,
do
not
change
it.”
The
Creator
replied
to
him:
“David,
because
you
have
summoned
Me,
I
should
do
as
you
wish,
and
not
as
I
wish.”
We
learn
from
that
the
custom
that
when
one
summons
another,
the
one
who
arrives
at
the
other’s
should
do
his
wish,
even
if
this
is
not
his
usual
way.
557)
Such
is
the
text,
“And
he
took
from
the
stones
of
the
place.”
When
the
groom
comes
to
the
bride—since
Jacob
is
Tifferet
and
a
place
is
Malchut,
and
Tifferet
and
Malchut
are
groom
and
bride—although
he
is
used
to
laying
only
on
pillows
and
featherbeds,
and
she
gave
him
stones
to
lay
on,
he
will
accept
everything
willingly.
It
is
written
about
it,
“And
he
laid
down
in
that
place,”
on
those
stones,
although
this
was
not
his
custom.
558)
Here,
too,
“I
ate
my
honeycomb
with
my
honey.”
Although
this
was
not
His
custom,
He
did
it
for
the
love
of
the
bride.
And
yet,
it
is
only
in
the
bride’s
home,
and
not
elsewhere.
In
His
own
place,
He
neither
eats
nor
drinks.
In
her
place,
He
eats
and
drinks,
as
it
is
written,
I
have
come
to
My
garden,”
the
Garden
of
Eden
is
the
place
of
Malchut.
Likewise,
the
angels
that
the
Creator
sent
to
Abraham
did
not
eat
or
drink
in
their
place,
but
for
Abraham
they
ate
and
drank.
Elijah
told
him:
“Rabbi,
as
you
live,
the
Creator
wished
to
say
this
matter,
but
in
order
to
not
to
make
the
Assembly
of
Israel
indebted,
He
raised
the
matter
to
you.
How
fortunate
are
you
in
the
world
that
your
Master
is
praised
by
you
above.
It
is
written
about
you,
‘A
righteous
rules
over
the
fear
of
God.’”
ZA
is
always
adhered
above,
in
Bina,
in
the
next
world,
and
there
is
no
eating
or
drinking
in
him,
since
eating
and
drinking
are
Mochin
de
Hochma
clothed
in
Hassadim.
It
is
known
that
Hochma
appears
only
in
Malchut,
and
not
in
any
other
Sefira
above
her.
It
follows
that
there
are
eating
and
drinking
only
in
Malchut.
Although
He
does
not
usually
eat
or
drink,
since
Mochin
de
Hochma
do
not
appear
in
ZA,
but
only
Hassadim,
still,
for
her
love,
He
ate
and
drank.
Because
He
came
to
her,
He
did
as
she
wished.
Because
He
came
and
united
with
Malchut,
ZA
was
also
included
in
Mochin
of
eating
and
drinking
like
Malchut.
And
yet,
it
is
only
in
the
bride’s
house,
and
not
elsewhere,
since
there
is
no
disclosure
of
Hochma
in
another
place
outside
of
hers.
In
the
place
of
ZA,
the
Mochin
of
eating
and
drinking
are
not
revealed.
559)
An
offering
has
smoke,
smell,
fragrance.
Smoke
are
the
angry
ones,
as
it
is
written,
“For
then
the
anger
of
the
Lord
...
will
emit
smoke.”
The
angry
ones
enjoy
the
smoke.
Smoke
means
anger
in
the
nose.
Smell
are
the
ones
called
“apples,”
as
it
is
written,
“And
the
smell
of
your
breath
as
apples.”
560)
It
is
written,
“The
one
lamb
you
shall
offer
in
the
morning.”
In
the
morning
is
the
morning
of
Abraham,
the
light
of
Hesed,
as
it
is
written,
“And
Abraham
rose
early
in
the
morning.”
How
do
we
know
that
that
morning
is
Abraham’s?
It
is
written,
“The
morning
light
arose.”
“The
morning”
is
written
with
the
“the,”
for
it
is
the
first
light
that
the
Creator
created
in
the
work
of
creation.
This
is
why
it
is
written,
“You
shall
offer
in
the
morning,”
meaning
in
that
certain
morning,
for
that
offering
was
offered
opposite
Abraham’s
morning.
The
offering
of
the
twilight
corresponds
to
Isaac,
and
is
offered
corresponding
to
the
evening
of
Isaac,
the
light
of
Gevura,
judgment,
as
it
is
written,
“And
Isaac
went
out
to
stroll
in
the
field
toward
evening,”
Isaac’s
evening.
561)
It
is
a
Mitzva
to
make
an
offering
each
day
and
make
an
additional
offering
on
the
Sabbath,
then
establish
the
bread
offering,
and
the
frankincense,
and
the
additional
offering
on
beginnings
of
months.
Each
day
we
must
send
a
gift
to
the
king,
ZA,
through
the
queen.
And
if
she
is
in
her
husband’s
domain,
in
a
Zivug
of
Gadlut
with
ZA,
we
must
give
an
addition,
the
addition
[Musaf]
on
the
Sabbath
and
on
new
moons,
and
the
addition
on
all
the
good
days.
562)
Malchut
is
the
private
domain
of
ZA.
And
the
middle
pillar,
ZA,
is
the
husband
of
that
domain.
Jacob
established
the
evening
prayer.
His
degree
is
that
of
the
middle
pillar,
ZA.
This
is
why
the
evening
prayer
is
optional,
for
the
prayer,
Malchut
is
in
her
husband’s
domain.
Although
in
the
exile,
which
is
similar
to
a
night—the
time
of
the
evening
prayer,
where
SAM
and
the
serpent,
and
all
his
great
appointees
rule—and
the
Shechina
descends
into
exile
with
Israel,
she
is
still
in
her
husband’s
domain.
It
is
written
about
it,
“I
am
the
Lord,
it
is
My
name,
and
I
will
not
give
My
glory
to
another.”
563)
This
is
why
it
is
written,
“And
he
came
upon
a
place”
[Pegia
means
“coming”
as
well
as
“hurting”].
There
is
no
hurting,
but
rather
conciliation
and
appeasement.
The
Assembly
of
Israel
appeased
ZA
so
he
would
not
move
from
her,
since
the
Creator,
ZA,
is
the
place
of
the
world.
The
world
is
the
Shechina,
since
the
translation
[into
Aramaic]
of
Olam
[world]
is
Alma,
meaning
Ulema,
Haalmah
[the
maiden].
Malchut
is
the
maiden.
It
is
written,
“And
he
slept
there,”
meaning
that
ZA
appeased
her
to
stay
there
in
the
exile
with
the
Shechina.
“And
he
came
upon
a
place”
means
that
Jacob
appeased
Malchut.
But
we
should
also
interpret
that
Malchut
appeased
Jacob,
ZA,
so
he
would
not
move
from
her
in
exile.
And
because
each
night
she
is
regarded
as
exile,
in
her
husband’s
domain,
they
established
the
evening
prayer
as
optional,
since
a
prayer
is
Malchut,
evening
is
exile,
and
then,
too,
Malchut
is
in
her
husband’s
domain.
Another
interpretation
to
the
evening
prayer
being
optional,
that
it
is
not
mandatory
to
pray,
is
that
straw
is
food
for
material
beasts,
all
the
more
so.
It
is
easy
to
understand
for
one
who
is
corporeal,
material,
and
not
to
one
who
has
an
intellect.
564)
This
is
why
the
rest
of
the
prayers
are
mandatory
because
they
are
obliged
to
support
Malchut
with
the
righteous
one
who
lives
forever,
Yesod.
We
learn
about
it,
“Anyone
who
attaches
redemption
to
prayer
is
not
harmed
throughout
that
day.”
Redemption
is
Yesod;
prayer
is
Malchut.
It
is
supported
on
Yesod
in
the
right
arm,
Hesed,
as
it
is
written,
“As
the
Lord
lives,
lie
down
until
morning,”
until
Hesed,
called
“morning,”
illuminates.
565)
When
it
is
time
for
the
afternoon
prayer,
it
is
written,
“In
the
evening
she
came,”
meaning
the
unification
at
twilight.
It
is
also
written,
“And
the
dove
came
to
him
toward
evening,”
since
the
dove
is
Malchut.
It
is
written,
“It
is
a
present
sent
to
my
lord,
to
Esau,”
in
the
exile
of
Esau,
since
evening
is
exile.
“And
behold,
he
also
is
behind
us,”
meaning
that
ZA
is
coming
after
us
to
redeem
us
from
that
exile.
“To
my
lord”
is
the
Lord
of
all
the
earth,
a
righteous,
Yesod,
because
from
there,
from
the
Zivug
of
afternoon
at
twilight,
it
is
written
about
the
righteous
Joseph,
“His
firstborn
ox,
majesty
is
his,”
since
the
unification
of
the
present
is
from
the
dominion
of
the
left,
the
evening.
And
because
it
is
a
present
sent
to
my
lord,”
to
Yesod,
Joseph,
Joseph,
too,
became
the
firstborn
of
the
ox,
the
left
line,
for
the
Messiah
son
of
Ephraim
was
destined
to
come
from
him.
The
Messiah
son
of
David
is
right,
and
the
Messiah
son
of
Ephraim
is
left.
It
is
written
about
the
Messiah
son
of
Ephraim,
“And
lo,
my
sheaf
rose
up
and
also
stood
erect;
and
behold,
your
sheaves
gathered
around
and
bowed
down
to
my
sheaf.”
It
is
so
because
the
Messiah
son
of
Ephraim
is
called
Elem
[muteness]
in
the
exile
[Elem
and
Alumah
(sheaf)
have
the
same
root].
It
was
said
about
a
righteous,
“All
who
kneel,
kneel
is
‘Blessed.’”
This
is
why
it
is
written
in
regard
to
him,
“and
bowed
down
to
my
sheaf,”
which
is
the
Messiah.
566)
“And
Moses
took
the
bones
of
Joseph”
because
Moses
is
Tifferet,
Guf,
and
Joseph
is
Yesod,
covenant,
and
Guf
and
covenant
are
one,
as
it
is
written,
“And
lo,
my
sheaf
rose
up
and
also
stood
erect.”
Malchut
is
called
God
in
exile,
for
such
is
the
prayer
in
standing,
and
the
prayer
is
Malchut.
All
who
stand
upright,
stand
upright
in
the
name,
Tifferet,
Moses.
This
is
why
it
is
written
about
Moses,
“My
sheaf
rose
up,”
and
about
the
righteous,
“All
who
kneel,
kneels
in
‘Blessed,’”
as
it
is
written,
“And
bowed
down
to
my
sheaf.”
From
the
side
of
Tifferet,
rising
is
for
Malchut;
and
from
the
side
of
Yesod,
bowing
is
to
Malchut.
Moses
is
gripped
on
the
right
and
on
the
left,
in
Guf
and
in
covenant,
Tifferet
and
Yesod.
Tifferet
leans
to
the
right,
and
Yesod
leans
to
the
left.
Afterward,
Bina
rises
over
them
to
open
in
her
fifty
gates
of
freedom
for
Israel,
to
extend
the
great
Mochin
of
freedom
and
keep
the
verse,
“As
in
the
days
when
you
came
forth
from
the
land
of
Egypt,
I
will
show
him
wonders.”
For
this
reason,
the
morning
prayer
is
mandatory
and
the
evening
prayer
is
optional.
The
prayer
is
Malchut.
In
the
evening,
in
exile,
she
is
in
her
husband’s
domain.
However,
it
is
not
mandatory
to
extend
to
her
Hassadim,
since
it
is
impossible
to
extend
Hassadim
in
exile
because
the
light
of
Hassadim
is
extended
only
in
the
day,
which
is
redemption.
But
the
morning
prayer,
which
is
during
the
day,
it
is
mandatory
to
extend
to
her
Hassadim
through
the
Yesod
because
then
is
the
time
of
Hassadim.
567)
In
the
evening
prayer,
Malchut
is
the
blessing,
“Lay
us
down,”
when
she
lays
in
the
arms
of
the
king
in
exile,
when
she
does
not
have
rising
but
she
lays.
The
night
is
exile.
When
the
morning,
redemption,
comes,
it
is
the
festival
of
Passover,
right,
Hesed
de
ZA,
who
grips
her
on
the
right,
imparting
her
with
Hassadim.
But
concerning
the
left
arm
of
ZA,
Isaac,
Tishrey,
it
is
written
about
it,
“And
it
came
to
pass,
before
he
was
done
speaking,
that,
behold,
Rebecca
came
out,”
of
the
exile.
The
redemption
comes
from
the
correction
of
the
left
side,
Isaac.
In
order
for
Malchut
to
not
come
out
of
the
exile,
from
the
side
of
judgment,
since
the
left
is
judgment,
hence
Jacob,
ZA,
folded
his
hands
and
gave
an
ox,
left,
in
the
right,
Hesed,
and
placed
a
lion,
right,
in
the
left,
judgment.
This
is
why
it
is
written,
“The
address
of
the
Lord
to
my
Lord:
‘Sit
at
My
right.’”
This
is
a
righteous,
Yesod,
corresponding
to
the
Messiah
son
of
Joseph,
judgment.
He
told
him,
“Sit
at
My
right,”
which
is
the
arm
of
Abraham,
Hesed,
at
the
time
of
the
exile
of
Ishmael.
Because
Jacob
folded
his
hands,
he
said,
“To
my
Lord,”
which
is
the
left
of
Yesod,
the
Messiah
son
of
Ephraim,
judgment,
to
sit
in
the
right,
Hesed,
“until
I
make
Your
enemies
a
footstool
for
Your
feet.”